佛般泥洹經

LOWER FASCICLE^[140]

The Buddha departed from Cunda's house and instructed the Venerable Ananda to proceed to the country of Kusinagara^[141]. The Venerable Ananda replied:

“Yes, Blessed One.”

The Venerable then accompanied the Sangha of bhikkhus from the country of Pataliputra to the country of Kusinagara. The Buddha said:

“I am ill and need to sit down and rest.”

He called Ananda. Ananda replied, “Yes, Blessed One.”

The Buddha said:

“Near this place is a stream called Kakuttha^[142]. Take my bowl there, fill it with water, and bring it back. I wish to drink and wash my face.”

The Venerable Ananda immediately went to the stream. At that time, five hundred carts had passed through the water, making it extremely muddy. Ananda drew some of the muddy water and brought it back, saying to the Buddha:

“Five hundred carts have passed through the water upstream, making it extremely muddy. This water can only be used to wash the face and feet; it cannot be drunk. In that region there is another stream called Hiranñavati^[143], whose water is very clear. It is not far from here, and I can go to that stream to fetch water for the Blessed One to drink.”

The Buddha then used the muddy water to wash his face and feet. His illness abated somewhat. At that time, a minister named Pukkusa^[144], a man of Pataliputra, was traveling along the same road. From afar, he beheld the Buddha’s majestic spiritual presence and dignified countenance as he sat in serenity. The minister Pukkusa approached the Buddha, bowed at his feet, and sat down. The Buddha expounded the sutra to him, and he shed tears and wept. The Buddha asked:

“Has any bhikkhu ever expounded a sutra for you before? Why do you weep upon hearing the sutra?”

Pukkusa replied:

“There was a man named Alara Kalama^[145] who recited a sutra for me, and at that time my tears streamed forth.”

The Buddha asked:

“What sutra did he recite?”

Pukkusa replied:

“Alara Kalama was sitting beneath a tree, contemplating his own body. At that time, five hundred carts passed by. Not long afterward, a man came and asked him, ‘Five hundred carts just passed by. Venerable sir, did you not hear the noise?’ He replied, ‘I did not hear it.’ The man said, ‘They passed very close to this place, and the carts made such a thunderous noise. How could you not have heard them?’ He replied, ‘I did not hear them.’ The man asked, ‘Was the bhikkhu asleep at that time?’ He replied, ‘I was not asleep.’ The man asked, ‘Then why did you not hear the sound of the passing carts?’ He answered, ‘I was contemplating the Path, reflecting inwardly upon the five internal organs of my body.’ The man said, ‘The carts passed by like that, yet you did not hear their sound!’”

Pukkusa continued:

“Halfway along my journey, I met someone who taught the Dharma to me. It was the bhikkhu Alara Kalama, one who deeply upheld the Path and did not hear the thunderous noise of five hundred carts passing by. I was so moved with admiration that I wept.”

The Buddha said to Pukkusa:

“Which is louder: the sound of five hundred passing carts or the sound of thunder?”

Pukkusa replied:

“Even if a thousand carts were passing, their noise would still not equal the sound of thunder.”

The Buddha said to Pukkusa:

“Formerly, while I was staying in the village of Atuma^[146], I sat contemplating the origin of birth and death among all living beings. At that time, rain was pouring down and violent thunder resounded. It killed four oxen and two plowmen who were brothers.

Many people then gathered together to look. One man came to where I was, approached, and bowed at my feet. I asked, ‘What are the people doing, gathered together in such a crowd?’ He replied, ‘Just now, thunder killed four oxen and the two brothers who were plowing.

Why did the Buddha not hear it? Or was the Buddha asleep at the time?’ The Buddha replied, ‘I was not asleep. I was sitting in contemplation of the Path.’ The man said, ‘The Buddha’s Path is so profound that, although he was not asleep, he still did not hear the violent, resounding thunder because he was deeply contemplating the Path.’ That man also shed tears.”

The minister Pukkusa said:

“The Buddha’s Path is so profound. From this day forward, I vow to receive and uphold the Buddha’s sutras and precepts.”

Pukkusa then summoned an attendant and told him to return and fetch a woolen cloth woven with golden threads^[147] so that he might offer it to the Buddha. The attendant immediately returned home and brought back the woolen cloth woven with golden threads. Pukkusa presented it to the Buddha, saying:

“Although I know that the Buddha has no use for such a thing, I pray that he will have compassion and accept it from me.”

The Buddha accepted it. Pukkusa bowed at the Buddha’s feet and departed. Not long after he had left, the Buddha said to Ananda:

“Bring me that golden-colored woolen cloth woven with golden threads.”

The Venerable Ananda said:

“I have attended upon the Buddha for more than twenty years, yet I have never seen a woolen cloth as beautiful as this.”

The Buddha said:

“There is something still more exceedingly beautiful.”

Ananda said:

“Today the Buddha’s complexion is as beautiful as the color of this cloth.”

The Buddha said to Ananda:

“There are two occasions when a Buddha attains such a beautiful complexion. When a Buddha first realizes the Path, his complexion is as beautiful as this. Today, at midnight, I shall enter nirvana, and so my complexion is again as beautiful as this.”

The Buddha further instructed Ananda:

“Go to the bank of the Hiranñavati River. I wish to bathe my body.”

Ananda replied:

“Yes, Blessed One.”

The Buddha and Ananda went to the bank of the Hiranñavati River. The Buddha removed his robe and drew water himself to bathe^[148]. The Buddha said to Ananda:

“This morning I accepted a meal at the home of Cunda, the son of a man of Pataliputra, and at midnight I shall enter nirvana. Tell Cunda: ‘The Buddha accepted a meal in your home, and at midnight tonight he will enter nirvana. You should therefore rejoice. Tell Cunda not to weep. Whoever offers a meal to the Buddha even once will obtain five kinds of merit. This was the final meal before the Buddha’s parinirvana. Cunda will therefore obtain longevity, a handsome appearance, wealth and honor, the respect of others, and rebirth in the heavenly realm. The Buddha is worthy of reverence; whoever offers him food and drink even once obtains these five kinds of merit.’”

Ananda said to the Buddha:

“There is a bhikkhu named Chandaka^[149] who is hot-tempered, fond of reviling others, and often quarrels with the bhikkhus. After the Buddha’s parinirvana, when I encounter bhikkhus such as this, how are we to serve the Buddha’s sutras and precepts together?”

The Buddha said to Ananda:

“After I enter nirvana, if you encounter such a bhikkhu, do not associate with him, and let the bhikkhus refrain from speaking to him. In this way, the bhikkhu Chandaka will reflect, become ashamed at heart, and regret that he so often quarreled with the bhikkhus.”

The Buddha said to the Venerable Ananda:

“Prepare a bed for me with its head toward the north. My back aches, and I wish to lie down.”

Ananda immediately prepared the bed and placed a pillow upon it. The Buddha lay down to rest on his right side, with one foot resting upon the other. As he lay there, he contemplated the unconditioned Path. The Buddha then said to Ananda:

“Do you know the seven qualities of mind^[150]? What are the seven? First, having resolve. Second, clearly understanding the sutras. Third, diligently reciting the sutras. Fourth, not delighting in lying down but taking joy in the sutras. Fifth, having an upright mind. Sixth, having a purified mind. Seventh, seeing that everything within the body is impure. A bhikkhu who possesses these seven qualities knows for himself that he has been liberated from worldly existence.”

Ananda thought that the Buddha was weary. The Buddha said to Ananda:

“Do you think that the Buddha is indolent?”

The Buddha said to Ananda:

“One who is not indolent regarding the sutras and is not indolent in rising to sit—if such a person wishes to become a Buddha, he can do so^[151].”

Having said this, the Buddha sat up.

At that time, a bhikkhu named Kapphina^[152] came and said to Ananda:

“I wish to ask about one matter.”

The Venerable Ananda replied:

“The Buddha’s sacred body is indisposed, so you should refrain for now.”

From within, the Buddha knew that a bhikkhu wished to ask him something, and he said to Ānanda:

“Tell that bhikkhu to come in and see me.”

The Buddha said:

“Whatever you wish to ask, you may ask.”

The bhikkhu said:

“You are ill; please do not expound the sutra any further. The Buddha has spoken of the seven matters. We have heard them and will practice accordingly. The Buddha need not expound the sutra any further.”

“Just now, when I had only just lain down, Ānanda thought that the Buddha was weary and wondered why he had lain down. Therefore, I sat up and spoke of the seven matters.”

The bhikkhu said:

“The Buddha is the Honored One of gods and humans. Why do you not ascend to heaven and obtain medicine to cure your illness completely?”

The Buddha said:

“Like an old house, which after a long time becomes decayed and ruined, while the great earth continues to remain secure, the Buddha’s mind is secure like the great earth, whereas the Buddha’s body is like an old house. My mind is not ill; only my body is ill.”

The Buddha said:

“Attend to the seven matters; take care of the body and uphold the precepts.”

The bhikkhu said:

“Now the Buddha is about to enter nirvana because the body is afflicted by illness—how much more so ordinary beings of flesh and blood!”

The bhikkhu said:

“When swallows hatch their young, the chicks live because their parents feed them. Now the Buddha is leaving us and entering nirvana; upon whom shall we rely?”

The Blessed One said:

“I have previously said: Where there is birth, there is death. Bhikkhus should remember to receive and uphold the Buddha’s important precepts.”

That bhikkhu withdrew. The Buddha said to the Venerable Ānanda:

“Go quickly to the grove of Yam-kha-sa^[153] and prepare a bed with its head toward the north. At midnight tonight, I shall enter nirvana.”

Obeying his instruction, Ānanda went there and placed a bed in the grove with its head toward the north. He then returned and said:

“I have finished preparing the bed.”

The Buddha arose and went to Yam-kha-sa. He lay upon the bed on his right side. A bhikkhu named Ưu-hòa-hoàn^[154] came and stood before the Buddha. The Buddha said:

“You should not stand in front of me!”

Ānanda said to the Buddha:

“It has been twenty-five years since I personally became your attendant, yet I have never seen any bhikkhu go directly before the Buddha without first asking me.”

The Buddha said:

“This bhikkhu possesses spiritual majesty greater even than that of the gods. Hearing that the Buddha is about to pass away, he became anxious and came directly before me on his own, wishing to see the Buddha^[155].”

Ānanda asked:

“Does only this heavenly being know that the Buddha is about to pass away, or do other heavenly beings know as well?”

The Buddha said to Ānanda:

“Throughout a distance of four hundred and eighty miles from the realm of Kuśinagara, with head touching head and without the slightest gap between them, there are gods everywhere. Hearing that the Buddha is about to enter nirvana, they all came here grieving and weeping. Some scratch their heads, tear out their hair, and rend their garments; their hearts seem about to stop, and they faint, lamenting: ‘How sorrowful this is! The Buddha has abandoned us. He has passed away forever! How swiftly it has happened! The Buddha is the supremely enlightened one, the eye of the three realms. Now that he has entered nirvana, the three realms have become dark.’”

The Buddha said to Ānanda:

“I have previously said: ‘In this heaven and earth, there is nothing that is not subject to destruction; where there is birth, there is death. The foolish regard heaven and earth as everlasting, but the Buddha regards them as empty. When heaven and earth come into being, they must also perish, and this body too must eventually be cast aside. Only good and evil follow a person. If a father commits evil, his child does not suffer the calamity. If a child commits evil, the father does not suffer the calamity. Each person must personally undergo birth and death. Good and evil, calamity and transgression—all depend upon oneself.’”

Ānanda said to the Buddha:

“After the Buddha passes away, in what manner should the Buddha’s body be laid to rest?”

The Buddha said to Ānanda:

“Remain silent; do not be concerned. The Śramaṇas and householders will attend to that matter together^[156].”

Ānanda said:

“What procedure will they follow in laying the Buddha’s honored body to rest?”

The Buddha said to Ānanda:

“The procedure is like that used for laying a Flying Emperor^[157] to rest. For the Buddha, it will be even more splendid.”

The Venerable Ānanda said:

“What is that procedure?”

The Buddha said to the Venerable Ānanda:

“Take new white felt and wrap it around the body. Then take ten pieces of kalpa cloth and wrap them over the white felt. Place the body within a golden coffin set inside a silver coffin, and sprinkle perfumed water upon the kalpa cloth. Place every kind of fine incense upon it, and pile wood from the zi tree, camphor tree, and sandalwood around the golden coffin. Cover the golden coffin with a canopy, pile firewood above and below it, and then cremate it. When the cremation is complete, collect the relics, erect a stupa, and hang banners at a crossroads. Place a tray upon it; offer drums and music, flowers and incense, and light lamps as offerings. Such is the procedure for laying a Flying Emperor to rest. The procedure for laying the Buddha to rest will be even more splendid.”

When the Buddha had spoken thus, Ānanda stood behind him, grieving and weeping. Resting his head upon the corner of the bed, he said:

“How swiftly you are passing away! Heaven and earth have become dark.”

In all four directions, the bhikkhu Sangha heard that the Buddha was about to pass away, and they all returned weeping. They said to one another, “We fear that we shall no longer be able to see the Buddha.” When some bhikkhus approached, the Buddha asked:

“Where is the bhikkhu Ānanda?”

They replied:

“The Venerable Ānanda is behind the corner of the bed nearby, bowing his head and choking with tears.”

The bhikkhus shed tears and said:

“How swiftly the Blessed One is passing away!”

The Buddha said:

“As I passed through the villages, I gave advance notice, saying: ‘Within about ninety days, I shall enter nirvana.’ At this time, the four assemblies of disciples who were several thousand miles away have all returned.”

The Buddha said to Ānanda:

“Do not grieve. Why is this so? For more than twenty years, you have served the Buddha wholeheartedly.

You have shown loving-kindness toward the Buddha; your bodily conduct has been respectful and your speech circumspect; you have shown great filial devotion toward the Buddha. The attendants of the Buddhas of the past were like Ānanda, and the attendants of the Buddhas of the future will also be like Ānanda. You understand the Buddha’s intentions.

You know when bhikkhus, bhikkhunīs, upāsakas, and upāsikās should be allowed to see the Buddha, and when they should not. In attending to matters of food and drink—when the Buddha should eat or drink, lie down or stand—you have always accorded with the Buddha’s wishes and have never failed in proper deportment. Whether bhikkhus or Śramaṇas delight in hearing the sutras or do not, whatever Ānanda says about them is truthful. Ānanda has served the Buddha with wholehearted filial devotion; why, then, should you weep?”

The Buddha said to the bhikkhus:

“Listen well: a Flying Emperor possesses four virtues that are difficult to fulfill. What are these four virtues?”

“The kings of the lesser states, the Śramaṇas, the householders, and the people came to the king’s gate. The Flying Emperor received them all, instructing them with a harmonious and gentle mind. He taught the kings the way to govern their realms: they should know contentment and harbor no covetous desires.

As for the practice of the Śramaṇas, purity was foremost. The householders and the people were to go to places where the Buddha was worshiped and listen to the śramaṇas teach the right way of life. At home, they were to cultivate filial obedience, abide in serenity, and extend loving-kindness to all.

Among the kings, Śramaṇas, householders, and common people, none failed to rejoice and praise the Holy Emperor, whose deeds moved even the devas. Such were the four virtues of the Flying Emperor.

“Bhikshu Ananda likewise possesses four virtues: If male or female renunciants, laymen of pure faith, or laywomen of pure faith come to Ananda to inquire about the sutras and precepts, Ananda can expound them fully and extensively. None among the four assemblies of disciples fails to rejoice when taking leave and departing. They all praise him unstintingly. This is the first of Ananda’s four virtues.

“Again, when members of the four assemblies of disciples do not understand the profound and wondrous meaning of the sutras, they go to Ananda to ask about their remaining doubts. Ananda clearly resolves their doubts, illuminating every matter, so that the listeners never grow weary; and when they depart, none fails to praise him. This is the second of Venerable Ananda’s four virtues.

“When the eminent and virtuous members of the four assemblies see Ananda standing in attendance at the Buddha’s left side, they all praise him unstintingly. This is the third of Ananda’s four virtues.

“Whether the Buddha teaches a sutra at length or in brief, whatever Ananda hears he retains in his heart and then transmits to the four assemblies without adding or omitting anything whatsoever. This is the fourth of Ananda’s four virtues.”

Ananda addressed the Buddha:

“Not far from here are such realms as Shravasti, Saketa, Champa, Rajagriha, Varanasi, and Vaishali.^[158] In those great realms, civilization and doctrinal understanding are fully developed. I pray that the Buddha will go to one of those places to enter final nirvana. Why do you not go to one of those great realms, but instead choose a small district—and, moreover, a sparsely inhabited village outside the city, in an insignificant district—in which to enter nirvana?”

The Buddha told Ananda:

“Do not call this a small village. Why is this so?

“In the distant past, this land of Kushinagara was called the realm of Kushavati.^[159] At that time, the realm was exceedingly peaceful and joyful. There were no diseases, grain was abundant, the population was numerous, life was prosperous, and every household had filial children. From east to west, the city extended four hundred and eighty li; from north to south, it extended two hundred and eighty li.

The city had seven encircling walls, all constructed of multiple layers of fired bricks. Its walls were made of pure gold, white silver, lapis lazuli, and crystal, and its roof tiles were likewise made from these four precious substances. The walls were six zhang and four chi high and two zhang and four chi wide at the top.

Within the city were jeweled trees whose flowers emitted light of five colors. The roads had three lanes, and both sides were paved with the four precious substances and covered by tiled roofs. Residences stood on either side, beautifully carved and ornamented like dwellings in the heavenly realms.

There were all kinds of music, including zithers and lutes, played by men and women who sang solely in praise of virtue and the Way. Music concerning the Way was intended to make wisdom shine more brightly, so that the people would be free from sorrow and fear and their minds would always rejoice. Their heads bore no adornments, yet the fragrance of wisdom spread everywhere.

The holy king of this realm was named Mahasudarshana,^[160] and was known as the Flying Emperor. He commanded the most intelligent army in the world and governed the people according to the Way, so that they did not violate the royal law. If the people wished to fly somewhere, as soon as they formed the thought, their bodies would fly there.

The king possessed seven treasures that arose spontaneously: a wheel made of precious gold that could fly; a white elephant endowed with supernatural power; a divine blue horse; the Moonlight Jewel; a wife who was a Jewel Woman from heaven; an official who was a holy master of the treasury; and an official who was a holy commander of the army.

“The king possessed four virtues. His childhood, his time as crown prince, his reign as king, his renunciation of the realm, and his relinquishment of desire to become a śramaṇa each lasted eighty-four thousand years. This was the rare virtue of King Mahasudarshana.

“Whenever he ate or drank, he digested it well. His body suffered from no lasting illness, heat and cold remained in balance, and his body and mind were always peaceful and joyful. This was the king’s second virtue.

“His countenance was majestic and his complexion surpassed that of worldly people, falling only slightly short of Shakra’s, though the king considered himself inferior. This was the king’s third virtue.

“Throughout the entire vault of heaven and across the whole expanse of earth, all the people, from the greatest to the least, loved and revered the king, just as a most filial child wishes for both parents to dwell in peace and happiness. The king likewise cherished sentient beings, regarding them all as his own children. If anyone was poor, the king gave them wealth; if hungry, he gave them food; if thirsty, he gave them drink. He caused the destitute elderly and lonely children to dwell together as close relatives. He provided houses and vehicles to bring urgent relief to everyone. This was the king’s fourth virtue.

“Throughout the realm, twelve kinds of sounds were constantly heard: the sound of elephants, the sound of horses, the sound of oxen, the sound of chariots, the sound of conches, the sound of drums, the sound of dancing, the sound of singing, the sound of music, the sound of songs praising benevolence and righteousness, and the sound of praise proclaiming the Buddha to be the Honored One. The people adorned themselves with woven arrays of precious jewels, including countless Moonlight Jewels and radiant necklaces. Their food, drink, song, and music were like those in the Trayastrimsha Heaven. The people always lived in peace, joy, and happiness.

“When the king wished to go on an excursion, he spoke to his charioteer, whose name was Sudatta.^[161] The king said:

“‘Drive the chariot slowly! It has been a long time since I have seen the Śramaṇas and householders. Today I wish to meet them.’

“When the Śramaṇas and householders heard that the king was traveling, those who possessed bright pearls, white jade, green jade, blue jade, coral, sandalwood, and renowned varieties of incense brought them as offerings to the Holy King. The king did not wish to accept them, but the people entreated him with utmost sincerity, and so he finally accepted. The king then ordered the official in charge of the treasury to pay twice the value of those objects. All the people, young and old, scattered precious flowers and fragrant substances over the ground and wished the king immeasurably long life.

“There were as many as eighty-four thousand lesser kings. When they heard that the Flying Emperor wished to practice generosity, they all came to assist him. They arrived at the great hall, and the Emperor wished all the kings to ascend the main hall with him. The kings declined, saying:

“‘Each of our realms has its own jeweled palace.’

“The Emperor said:

“‘Your small palaces are not worth mentioning. Behold the Radiant Palace. Follow me and ascend; do not be afraid!’”

“The emperor has a precious carriage, and the lesser kings likewise have theirs. The carriage is ten zhang high and has four wheels; from top to bottom it is fashioned entirely of the seven treasures. Above it hang banners and pennants whose brilliant colors reflect one another. This carriage is drawn by six horses, all of which can fly. In particular, there is a royal carriage drawn by two horses with white bodies and black manes and tails, though the carriage moves by itself. That carriage is called Câu-la-kiệt and is reserved for the Holy Emperor to ride. All eighty-four thousand carriages go before him to lead the way, proceeding together to the Hall of Light.

“The Hall of Light is called Ba-la-sa-đàn. It extends forty leagues in both length and breadth. Its walls are made of gold, silver, lapis lazuli, and crystal; its pillars are fashioned from these four kinds of treasure; and its roof is tiled with pure gold, silver, lapis lazuli, and crystal.

It has fifty tiers of steps, all made of gold, silver, lapis lazuli, and crystal. The beams and supporting columns are likewise made of gold, silver, lapis lazuli, and crystal. Within the hall are eighty-four thousand beds, all fashioned from pure gold, silver, lapis lazuli, and crystal.

The various curtains and canopies are also made from those treasures. Some mattresses are woven of pure gold, silver, lapis lazuli, and crystal, while others are woven of red velvet; all are used to cover the beds. The pillows are woven by celestial artisans.

“Ānanda, four walls surround the palace: a wall of pure gold, a wall of silver, a wall of lapis lazuli, and a wall of crystal. The bathing pools are made from the four kinds of treasure and measure forty leagues in circumference. A pool of pure gold has steps for ascending and descending made of silver.

A pool of silver has steps made of pure gold. A pool of lapis lazuli has steps made of crystal. A pool of crystal has steps made of lapis lazuli.

Lotus flowers of four colors—blue, red, purple, and white—naturally grow in the pools and remain in bloom throughout the summer. Outside are flowering trees that spread an exquisite fragrance. Beneath the palace are four roads.

Along both sides of every road are balustrades made from the four treasures, each extending twenty leagues. Before the palace steps stand four precious trees, each forty leagues high, whose shade covers the entire ground. A tree of pure gold has leaves of silver; a tree of silver has leaves of pure gold; a tree of lapis lazuli has leaves of crystal; and a tree of crystal has leaves of lapis lazuli.

The king dwells beneath the palace, contemplating by himself, and does not remain in the hall. He speaks gently to the other kings, yet none of them dares ascend into the hall.

“King Đại Khoái Kiến ordered his attendants first to invite into the hall the śramaṇas and those resolute practitioners who understood the sutras and observed the precepts. Every kind of exquisite food had already been prepared in the hall, and precious gems were also bestowed upon them. After the śramaṇas and resolute practitioners had departed, the king became deeply absorbed in contemplation: ‘Life is impermanent.’ Accompanied by a single attendant, he ascended the Hall of Light and said:

“‘I wish the consorts, female entertainers, close ministers, and kings to withdraw.’

“The king sat upon a bed of pure gold, resting his feet upon a stool of silver, and deeply contemplated the conduct of sensual indulgence: ‘What benefit does it bring me? Yet most foolish people crave and cling to it, unaware that it is a calamity. Although I now have a lifespan of three hundred and thirty-six thousand years, whatever flourishes must decline, and wherever there is union, there must be separation. The body is something that decays and in the end becomes nothing but dust and ashes. Who can preserve these four precious halls for long? For this one body of mine, a small house in which to dwell would suffice. What need is there for a palace forty leagues across and eighty-four thousand beds?’

“The king moved from the bed of pure gold to the bed of silver and rested his feet upon a golden stool. He contemplated only the human condition, so that his mind might be purified of greed, jealousy, anger, delusion, and sexual misconduct. Because the four extraordinary things are perpetually subject to destruction, nothing endures. Seeing that the world is impermanent, how could this body of mine endure for long?

“The king moved from the bed of silver to the bed of lapis lazuli, rested his feet upon a crystal stool, and said:

“‘There are as many as eighty-four thousand precious maidens in my inner palace. I shall order them all to withdraw, for their presence only adds to bondage. Women are filled with evils; cast them aside, lest the mind become defiled.’

“The king moved from the bed of lapis lazuli to the bed of crystal, rested his feet upon a lapis lazuli stool, and again contemplated: ‘All conditioned things are corrupt; only the unconditioned Dharma is blissful. I shall remove the defilements from my mind and seek the unconditioned path. Although I am now so exalted a Flying Emperor, what benefit does this bring to the body?’

“The attendant came before the king and said:

“‘The precious maidens are asking why the king has remained in the hall for so long. They all wish to come before you and pay homage.’

“The king told the attendant:

“‘Order the keeper of the treasury to tell the consorts that each should return to her own home, taking with her whatever renowned jewels she desires. Tell the kings, ministers, celestial horses, and precious elephants likewise to withdraw.’

“King Đại Khoái Kiến then ascended the high tower. From afar, he heard many voices lamenting bitterly. The king asked:

“‘What is that sound?’

“The attendant replied:

“‘It is the sound of the celestial precious maidens, the kings, the ministers, the precious elephants, and the celestial horses wailing and weeping. They are all deeply attached and devoted to the Heavenly King, and not one of them can bring themselves to depart.’

“The king said:

“‘Bring the small seat here and place it beneath the hall. Invite the precious maidens, the kings, the hundred officials, the precious elephants, the precious horses, and the attendants to come.’

“The foremost queen sat beside the king.

“The king further ordered the beautiful palace women to attend upon the consorts. The queen raised her hand, pointed toward the precious maidens, and said:

“‘The countenances of these celestial maidens are extraordinarily beautiful. They are clothed in celestial garments, a sight exceedingly rare in the world! May Your Majesty keep them in mind! There are also precious elephants and celestial horses; one horse is named Hoàn thanh.^[162] Precious ornaments such as the White Pearl and the Night-Shining Jewel shine clearly, illuminating the entire realm. The kings throughout the four quarters all need the light of the holy sage so that they may venerate and serve him. They call themselves his subjects and are wholeheartedly filial, obedient, loyal, generous, and devoted to the Heavenly King.’

“King Khoái Kiến said:

“‘Throughout life after life, I have always possessed a compassionate heart. The women of the world are jealous of one another, causing evil calamities everywhere and bringing lasting harm to the king’s person. This indeed is a great disaster, and I wish to distance myself from it. From this day forward, whenever I encounter women, I shall regard them as my younger sisters.’

“The consorts all wailed and wept, saying:

“‘Why, while you are still alive, can you bear to abandon us?’

“They all cast off the ornaments from their bodies and fell prostrate upon the ground. The queen was even more anguished and sorrowful, and said:

“‘O Heavenly King, upon whom shall we now rely?’

“The king said:

“‘Human life is very short, yet its sorrows are many. The body is a perishable thing, and one never knows when death will come. From this day forward, I shall guard my mind, revere the spiritual power and virtue of the śramaṇas, and distance myself even from the women of my own family. The path alone is worthy of honor. I must devote myself to cultivating my own person and cannot concern myself with other matters.’

“He then said to the lesser kings:

“‘Human life is brief, but its sorrows endure. You should cherish your own lives, for wherever there is birth, there is death. Guard your minds, conduct yourselves rightly, be loving, filial, and obedient; glory and splendor cannot be preserved forever.’

“The lesser kings all bowed their heads and sincerely said:

“All the countries throughout the four quarters of the world rely upon the Heavenly King. We have often heard the sages praise this land in ways too numerous to recount fully. The king and his hundred officials must surely be divine and holy, for the treasures of this country are as abundant as those in the heavens. Therefore, O Heavenly King, you should wholeheartedly take pity on the people and change that sacred intention!”

“The king said to the lesser kings:

“Human life is exceedingly short, while the anxieties of worldly people are many. Each of you should take care of your own person, for human life lasts only as long as a breath. Wherever there is birth, there is death; abandon acts of lust, greed, and defilement!”

“The king arose and ascended to the palace, sat upon a bed of pure gold, and directed a vast mind of loving-kindness toward the consorts, the hundred officials, the lesser kings, the people, the elephants, the horses, and all beings suffering hardship throughout the ten directions. With a mind of loving-kindness and compassion, he wished to enable them to know the Buddha. Then he went from the golden bed to a silver bed and contemplated the unconditioned Way.

From the silver bed he went to a lapis lazuli bed and contemplated the practice of loving-kindness and compassion for the rescue of sentient beings. From the lapis lazuli bed he then went to a crystal bed and contemplated the practice of great filial devotion, wishing to deliver his relatives from countless kalpas. He contemplated how the entire human body is impure.

The king said:

“Long ago, I once suffered from an illness that felt like a bamboo cord tightening around my neck and a wooden awl piercing through my body. The body is a vessel of suffering; how could it be sufficient as a refuge?”

The Buddha told the Venerable Ananda:

“That Great Joyful Vision, the Flying Emperor, was none other than I myself. When that king reached the end of his lifespan, he was born in the Brahma heaven. Who would know that the Buddha’s body had once been a Flying Emperor who cultivated the true Dharma? Moreover, he possessed four virtues, and seven kinds of treasures appeared naturally. The realm of Kusinagara, four hundred and eighty li in length and two hundred and eighty li in breadth, was entirely contained within this city. In the past, I bound my body to this land seven times. Now I have severed that bond. My mind aspired to the samadhis of mindfulness, emptiness, and signlessness^[163], thereby cutting off the root of birth and death. From now onward, I shall never again be reborn.

“Ananda, enter the city and inform the people:

“‘Today, at midnight, the Tathagata will enter parinirvana. Anyone who has doubts should hasten here so that the Buddha may explain them; do not allow yourselves to suffer lasting regret afterward, saying that the Buddha was in a small village, yet you did not come to receive his teachings.’”

In accordance with the Buddha’s instruction, Ananda went to inform the people. The people were greatly astonished and said:

“Why will the Buddha pass into extinction in a small village?”

Upon hearing the news, everyone lamented and wept, filled with both astonishment and grief, saying to one another, “Why must it be so?”

When the king learned of this, he asked in astonishment:

“Why is there such lamentation here?”

The king then sent an attendant outside to inquire. Sobbing and choking with grief, the people reported:

“The Venerable Ananda has announced that the Buddha is about to pass into extinction. Anyone who still has doubts should go and present their questions. That is why we are lamenting.”

The attendant returned and reported to the king:

“The Venerable Ananda has informed the people of this region that the Buddha is about to enter nirvana and that they should go and ask about whatever doubts remain. Therefore, they are weeping.”

The king immediately summoned Crown Prince A-than^[164] and said:

“Go to the Buddha, bow at his feet, respectfully inquire after him, and beseech the Blessed One to choose the main hall as the place where he will enter nirvana. He should not remain in that small, confined village.”

The Crown Prince said:

“What should I do if the Blessed One does not consent?”

The king said:

“Receive his teaching and return as quickly as possible.”

The Crown Prince went to the Buddha. The Venerable Ananda said to the Buddha:

“The king of Kusi has sent the Crown Prince here, but I have not yet dared to let him enter.”

The Buddha said:

“Let him enter.”

The Crown Prince entered, prostrated himself with all five limbs upon the ground, respectfully bowed with his head close to the Buddha’s feet, then knelt upright and said:

“The king sent me to bow before the Buddha and respectfully inquire after you. Sentient beings are submerged in a vast abyss, and only the Buddha can rescue them. Now the Blessed One is about to pass into extinction—how soon it has come! You should choose the royal palace as the place where you will enter nirvana and should not remain in this small village.”

The Buddha told A-than:

“I thank the Crown Prince’s royal father. I have previously said that in the past I was the Flying Emperor, the last holy sovereign, named Great Joyful Vision. Seven times I bound myself to this land. This present occasion is the eighth. Now I have attained the Way and shall no longer assume another body that must be buried in the earth. I thank your royal father, and I have troubled you, Crown Prince.”

The Crown Prince silently returned to the palace, appeared before his royal father, and related the matter in full. The king was shocked and shed tears of sorrow. He then commanded the people throughout the country to go to the Buddha and receive the Dharma of awakening. The king also sent someone to establish the time for going to the Buddha. The king and one hundred and forty thousand people gathered outside the Buddha’s dwelling. The king said to the Venerable Ananda:

“I and one hundred and forty thousand people wish to approach the Buddha and request the precepts.”

The Venerable Ananda conveyed the king’s full intention to the Buddha. The Blessed One immediately said:

“How pitiable are the king and his people!”

The Venerable Ananda asked:

“What should I say to the king?”

The Buddha replied:

“Wait! Let them enter in turn to see me.”

The king and the wise and highly virtuous people of the country proceeded together to the Buddha. They all respectfully bowed to the Buddha and then stood with palms joined. At that time, there were no lamps or torches before the Buddha. The Buddha then emitted a ray of light from the crown of his head, illuminating a distance of two thousand li. The Buddha thanked the king and his people for enduring the hardship of coming there. The king reverently bowed to the Buddha and said:

“What instructions does the Blessed One have for us to uphold and practice?”

The Buddha said:

“I have told the messenger: the Buddha has expounded the sutras for forty-nine years; the king and all virtuous and worthy ones should each put them into practice. Your Majesty should return to the royal palace. At midnight tonight, I shall enter nirvana. The king, the hundred officials, and the people should not weep or grieve.”

The Buddha further told the king:

“I see^[165] that wherever there is birth, there must be extinction; what purpose, then, is served by weeping and lamenting? Restrain your heart, accord with the Dharma, distance yourself from evil, cherish your own person, diligently cultivate virtue, and draw near to the worthy. Whatever occurs, consider it carefully and do not act cruelly. Human life is difficult to obtain; you must love all the people. Esteem those who are wise and pardon those who are foolish. The world contains many devious and perverse things; cherish yourself and act well for your own sake.”

The king and the virtuous worthies then asked leave to depart.

When the king had gone five li from the Buddha’s dwelling, he ordered the soldiers to halt.

In that country there was an elder named Subhadra^[166], who was one hundred and twenty years old. It was now deep in the night when he suddenly awoke and saw the Buddha’s radiance illuminating the entire city. There was no one else in his house, so he immediately left the city and hurried to the Buddha. He said to the Venerable Ananda:

“I have only just learned that the Blessed One is about to enter nirvana. There is a doubt in my mind that I wish to present to the Blessed One.”

The Venerable Ananda replied:

“It is nearly midnight. The Buddha is about to enter nirvana; you should not trouble him.”

Subhadra again said:

“Then am I unable to receive any understanding? I have heard that only after countless kalpas does a Buddha appear in the world. I have come here now to ask about the doubts that remain in me, which only the Buddha can resolve.”

Venerable Ananda said:

“Enough. You should ask no more.”

The Buddha knew that Subhadra was outside, wishing to ask about his remaining doubts, and so he called Venerable Ananda:

“Why do you not allow Subhadra to enter and present the doubts that remain in him?”

Venerable Ananda replied:

“I see that it is nearly midnight and that the Buddha is about to pass into extinction. I fear that if he enters, he will only trouble the Buddha. Now the Blessed One is about to leave the Desire Realm and the three realms and enter the realm of the Unconditioned.”

The Buddha said:

“Let him enter.”

Venerable Ananda immediately brought Subhadra inside. Knowing that he had been permitted to meet the Buddha, Subhadra was overjoyed. His entire body trembled as he approached the Buddha and reverently bowed at his feet. Seeing that Subhadra was advanced in years and breathing feebly, the Buddha pointed to a seat and told him to sit. The Buddha asked Subhadra:

“What doubts do you have?”

He replied:

“The Buddha is the God above all gods in the three realms, whose spiritual holiness is beyond measure, the Most Honored One without equal. For forty-nine years he has revealed the teaching, transformed beings, and guided the myriad creatures; there is no divine sage, Brahma king, or Sakra who does not bow in reverence. I have eight companions who share my aspirations: Guigui, Wuxian, Zhixing, Bailuzi, Yanshou, Jijinfan, Duoxiyuan, and Nirgrantha Jnatiputra^[167].

These eight are regarded as men of wisdom, yet theirs is only a feeble light. They skillfully conceal lives of indulgence; although their beards and hair are smooth and lustrous, their hearts are filled with the three poisons. Outwardly they pursue sensual pleasures, and when seated together they discuss only far-fetched matters and false writings, speaking untruths that do not lead to the right path.

What is the cause of this?”

The Buddha told Subhadra:

“The meaning of their scriptures runs contrary to the Buddha’s sutras. Theirs is the path of birth and death, pursued merely in the hope of obtaining wealth and honor. The aim of my path is to end all seeking, contemplate emptiness, refrain from courting worldly glory, and delight in purity and the unconditioned.”

Subhadra asked:

“What is called the path of the Unconditioned?”

The Buddha said:

“To extinguish every entanglement of birth and death, return to the source, and no longer undergo birth and death—this is the Unconditioned. The aspirations of those men all contain eight kinds of evil. What are the eight? Worshiping ghosts and spirits, practicing divination, deceiving others, and killing—this is the first.

“Being greedy and miserly toward members of one’s family, failing to uphold filial duty, and perversely craving all manner of things while one’s desires remain unrestrained—this is the second.

“Engaging in divisive speech; uttering malicious words and abuse; lying and speaking frivolously; and never setting forth the good so that the foolish may abandon evil—this is the third.

“Killing living beings, stealing, and sexual misconduct—this is the fourth.

“Constantly harboring resentment; being unfilial toward one’s parents; treating one’s siblings, wife, children, and clan with contempt; committing defiled deeds with a perverse mind; failing to teach, transform, and guide others skillfully; and always being arrogant and conceited, wishing others to fear and revere oneself—this is the fifth.

“Harboring perverse thoughts day and night, having no fear of the law, scorning the worthy and good, honoring the defiled, distancing oneself from the upright, and associating with evil people—this is the sixth.

“Upon hearing of wise and worthy persons, sramanas, or brahmins who understand the scriptures, doubting, envying, and falsely slandering them—this is the seventh.

“Failing to honor one’s ancestors and serve one’s parents with wholehearted filial devotion; failing to honor the wise and enlightened while currying favor with traitors; casting aside true benevolence and righteousness; and deludedly following the defiled and shameful ways of the world—this is the eighth evil.

“You yourself have clearly said that the Blessed One has taught the sutras for forty-nine years, yet those eight men have not come seeking instruction and transformation. Since they cling to these eight evils, how could they delight in being transformed through the path of purity? Had they truly come, the Buddha would also have uprooted all eight evils from your mind.

Therefore, be cautious and do not question the Buddha. If one observes these eight precepts^[168], one can attain the four fruits of Stream-enterer, Once-returner, Non-returner, and Arhat^[169]. In practicing these eight precepts, one’s mind must be upright; only then is one a disciple of the Buddha.

If an ordinary person assumes the role of a guiding teacher and takes the lead in instructing others, yet violates these eight precepts, that person is a malevolent and poisonous demon. You should keep far away from and abandon such a person; take care not to heed that person’s enticements^[170].”

The Blessed One said:

“Now, within the three realms, I alone expound and practice the true Dharma; there is no second person equal to me. If you still have any doubts, ask freely and do not hesitate.”

Subhadra knelt low, bowed his head, and said:

“It is exactly as the Buddha has said. I nearly lost myself and fell into a state of ignorance, madness, and confusion.”

The Blessed One again said:

“Have you understood these eight precepts?”

He replied:

“I have understood.”

He bowed his head again and said:

“I wish to relinquish my inferior aspirations and ask to undertake the pure practice of a sramana.”

The Blessed One again said:

“Are you sincere?”

He replied:

“May the Buddha extend his compassionate mercy and permit me to become a sramana.”

Subhadra’s beard and hair immediately fell to the ground of their own accord, and his body became clothed in a kasaya robe. He wholeheartedly contemplated the Buddha’s teaching; suddenly, every conception ceased, and his single-minded awareness became pure, like a bright moon-jewel. He immediately attained the fruit of arhatship. He then thought to himself:

“I should not allow my Teacher to enter nirvana before me.”

At that very moment, he entered nirvana.

The Buddha summoned the bhiksus and said:

“After I pass into extinction, if a layperson leaves home, casts off every defilement, wishes to become a sramana, and seeks to join the community of the Bhiksu Sangha, he must first be tested for three months so that the loftiness or baseness of his aspiration may be known^[171].

“There are four kinds of people in the world: One kind is poor and destitute and cannot sustain themselves, and therefore wishes to become a bhiksu. One kind is burdened by debts that cannot be repaid, and therefore wishes to become a bhiksu. One kind is serving in the army but is no longer needed at that time, and therefore wishes to become a bhiksu. One kind is a person of lofty character, pure in virtue, who hears that only after countless lifetimes does a Buddha appear, and who then has the opportunity to read the Buddha’s scriptures. Overwhelmed with joy and awakened in mind, such a person leaves home, abandons sensual desire, and has no longing for worldly glory, in order to become a bhiksu.”

“After I enter nirvana, whenever anyone comes seeking to leave the household life and cultivate the path, examine that person’s aspirations. Observe how he sits and stands, attend to his speech, and watch him as he walks, so as to know whether his conduct inclines toward good or evil and whether, in applying his mind to seek the path, he delights in diligence. Examine him carefully for three months.

If you find that his resolve is lofty and his conduct pure, you may address the assembly and have him made a bhiksu. Once he has become a bhiksu, an experienced elder well versed in the precepts and discipline must be chosen as his teacher. He must receive and uphold the ten precepts^[172], observing them for three years, diligent and never negligent.

The virtuous elders may then approve the conferral upon him of the two hundred and fifty precepts^[173]. The ten precepts are the foundation, and the other two hundred and forty precepts concern proper deportment. If, in future ages, this Dharma is earnestly practiced, devas, spirits, and all venerable beings will always show reverence and rejoice.

The bhiksus must reflect most carefully upon the Buddha’s precepts and must not suppose that, because the Buddha has entered nirvana, they may become indolent and act contrary to the Dharma. The disciples should remember and comprehend the deeds of the Buddha. Elders and juniors must respect and defer to one another and must not act contrary to the path of righteousness.

Those who do not delight in attaining the path but crave honor and distinction should read this sutra. Those who wish to seek long life or birth in the heavens should read this sutra. Yet the Buddha’s foremost purpose is to direct beings toward the path of liberation.

After I enter nirvana, do not say that, because the Buddha has passed away, there is no refuge. Take refuge in the precepts and the sutras. After I enter nirvana, respect and make offerings to one another.

Study the sutras, revere the precepts, and observe the two hundred and fifty precepts. You should respectfully uphold them in turn, just as filial children serve their parents. Senior bhiksus must instruct those who study after them, just as I do while dwelling in the world.

If junior bhiksus become ill, the experienced bhiksus must attentively care for them and inquire after their condition. Those who recite and understand the teachings should instruct others in harmony. Earnestly receive and uphold the Buddha’s precepts, so that my path may long abide in the world.

“After I enter nirvana, the wives and children of virtuous people will inquire into these matters and then recollect: ‘During our lifetime there was a Buddha, and there were sublime scriptures. The Buddha who dwelt in the world has only just entered nirvana. We are all utterly devoted to the Buddha with filial hearts and wholly devoted to the scriptures.’ When those people reach the end of their lives, they will all be born in heaven. Do not suppose that, after I have passed away, you need no longer practice the sutras and precepts. Take care not to become negligent or arrogant.

“O bhiksus, look carefully upon the Buddha’s countenance. A Buddha is not easily encountered. It will be one billion, five hundred and seventy million, six hundred thousand years before another Buddha appears in the world. In this world it is difficult to encounter a Buddha, difficult to comprehend the Dharma of the sutras, and difficult to hear of and know the Sangha. Above all, a Buddha is difficult to behold.

“In Jambudvipa there is a highly esteemed kind of tree called the udumbara^[174], which bears fruit without flowering. Only when the udumbara tree produces golden blossoms does a Buddha appear in the world. I shall now enter parinirvana. If you have any doubts concerning the sutras, while the Buddha still dwells in the world I shall explain them for you. If your doubts are not resolved now, they will later give rise to prolonged disputes. While I am still here, quickly ask about whatever doubts remain.”

At that time, the Venerable Ananda, standing behind the Buddha, bowed his head and said:

“From the time the Buddha began instructing us until now, the Sangha of bhiksus has had no doubts whatsoever. Your disciple can say for himself: ‘We have no doubts concerning the Deva of Devas.’”

The Buddha told the bhiksus:

“It is nearly midnight. You should make no noise.”

The Buddha then rose and sat upright, contemplating deeply the source of the path and relinquishing all good and evil within the three realms. “I am now more than seventy-nine years old. I have severed birth and death, the abyss of cyclic existence.” Contemplating and examining deeply, he ascended from the realm of the Four Heavenly Kings as far as the attainment of neither-perception, and from neither-perception he returned to the body. Reflecting upon the body, he clearly perceived the loathsomeness of its four great elements and saw that there was nothing precious in it.^[175]

With his head turned toward the north, the Buddha bent his arm to serve as a pillow, lay upon his right side with one knee resting upon the other, and entered parinirvana. Heaven and earth shook violently. The devas scattered fragrant flowers and wept in sorrowful lamentation: ‘The Dharma King has passed into extinction. In whom shall we now take refuge?’

When the king and four hundred thousand people heard the news, nearly all of them fainted. Facing the place where the Buddha lay, they lamented: ‘Sentient beings have suffered a grievous loss! How could the anguish be so great as this?’ Some lost consciousness and only later revived.

The second Lord Sakra told the devas: ‘The Buddha constantly taught that no one who is born can escape death! Remember the truth of impermanence, suffering, emptiness, and non-self, and weep no more.’

The seventh heavenly king also descended and said: ‘The Buddha’s radiance has been extinguished. Even the Buddha had to relinquish his body; what, then, do you hope to attain? Such bitter weeping and lamentation will accomplish nothing.’

The bhiksus threw themselves upon the ground, wailing and saying: ‘How could the eye of the three realms be extinguished so quickly? From this day onward, the world will remain forever in darkness.’

Some stood weeping; some dared not look upon the Buddha’s body; and some reflected deeply: “While the Buddha dwelt in the world, he constantly taught: ‘Wherever there is birth, there is death. What benefit can such exhausting lamentation bring to understanding the teachings?’”

The bhiksu Anuruddha^[176] said to the Venerable Ananda:

“Enough! O bhiksus, no one has told you that you must weep and lament. May the king, the hundred officials, the people, and all the devas in heaven cease grieving and being so deeply distressed.”

The Venerable Ananda asked:

“Look at the devas in the heavens and see how many there are.”

The Venerable Anuruddha said:

“Throughout a circumference of four hundred and eighty miles, one after another, before and behind, are venerable devas. If a tiny needle were cast into the sky, it would find no place through which to fall to the ground.”

The Venerable Anuruddha urged the devas to grieve no more, but their hearts became twice as sorrowful. The Venerable Anuruddha said to the Venerable Ananda:

“The Buddha did not instruct us to undertake the work of enshrouding his body. Venerable One, go and inform the Shixin and the Lijia: ‘We are able to enshroud the physical body of the Blessed One, but the Blessed One instructed that the Shixin and the Lijia should attend to this matter, so that they may have no regrets afterward.’”

The Venerable Ananda immediately went to the Shixin and the Lijia and related the matter to them. Weeping, the Shixin and the Lijia said:

“The Blessed One has passed into extinction, and we are left almost bereft and alone. Those of understanding have always remained wholeheartedly devoted to the Blessed One.”

Five hundred people went to the king and reported:

“Please grant us the right to conduct the Blessed One’s funeral with due solemnity.”

The king said:

“The Buddha has passed away, and sentient beings are left orphaned! You should maintain harmony and refrain from contention; preserve your filial devotion. The Buddha has always shown compassion for his children and has always enabled them all to enjoy immeasurable merit.”

When the king spoke thus, everyone choked with sobs. The Lý clansmen and the people carried the Buddha’s golden bier into the royal city. The devas held magnificent jeweled canopies above the bier. Banners and streamers led the way, while incense, flowers, and various precious objects fell like snow. All twelve kinds of music sounded together, and among devas, humans, dragons, and spirits, there was none who did not grieve. The Lý clansmen asked:

“When the World-Honored One was still in the world, did he give instructions concerning how his body should be enshrouded?”

Ānanda replied:

“While the Buddha was still in the world, he taught: ‘You should enshroud my physical body according to the manner in which a Flying Emperor is buried. For the Buddha, it should be even more splendid than that.’”

The Lý clansmen asked:

“What is the method for enshrouding a Flying Emperor?”

He replied:

“Wrap the body tightly in new felt; then wrap it in another layer of new kalpa cloth and place it inside a silver coffin. Sprinkle fragrant oil over the body and cover it from above with a jeweled canopy. Above and below the coffin, pile sandalwood, fragrant honey-wood, zi wood, and camphor wood, forming a pyre thirty zhang high and thirty zhang wide on all four sides; then kindle the fire for the cremation^[177].

The twelve kinds of music should all be played together, and fresh, fragrant flowers should be scattered from above. When the cremation is complete, collect the relics, remove the remaining ashes, wash the relics thoroughly with perfumed water, place them in a golden bowl, and set that bowl upon a golden couch. It should then be placed in the palace, and fasting and observances should be maintained in the great hall.

After ninety days, choose a place at a crossroads, erect a stupa and establish a ceremonial altar, and hang banners and streamers while making offerings of flowers, incense, and music. This is the manner in which a Flying Emperor is buried. For the Buddha, it should be even more splendid than that.”

The Thệ-tâm and the Lý clansmen shed tears and said:

“Yes, indeed. We shall act exactly according to those wise instructions. Please allow us seven days.”

The Lý clansmen together addressed the king:

“We, your servants, wish to enshroud the sacred body of the Heavenly Honored One. We respectfully ask Your Majesty to grant us this favor.”

The king replied:

“Very well.”

The Lý clansmen bore the golden couch upon which the Buddha’s golden coffin rested, turned back, and entered through the western gate of the city. They placed it in the center of the city for seven days. As many as three hundred thousand people were present when his body was enshrouded.

The people played twelve ensembles of music, and day and night they lit lamps that shone throughout the entire city, which was twelve leagues in circumference; there were lamps at every step. A second Lord Śakra came with one hundred thousand devas, bringing twelve ensembles of renowned celestial music from the Trāyastriṃśa Heaven to pay homage to the Buddha. Flowers, incense, and many kinds of jewels hung suspended in the air, three leagues above the ground.

Lord Śakra alone approached the Venerable Anuruddha and asked:

“Did the Buddha leave any instructions?”

The Venerable Anuruddha fully recounted to Śakra all the instructions the Buddha had given. Lord Śakra said:

“All the precious objects, music, flowers, and incense needed for the enshrouding are already present. I wish to undertake the arrangements for the Buddha’s funeral. May I do so?”

He replied:

“Let me first ask about this.”

Anuruddha conveyed Lord Śakra’s intention to the Venerable Ānanda. The Venerable Ānanda replied:

“While the Buddha was still in the world, he did not say that the devas and the king should undertake the work of enshrouding his body. He entrusted that task solely to the Thệ-tâm and the Lý clansmen. We therefore thank Brahmā, Śakra, and the other devas. May you clearly understand the Buddha’s intention.”

Lord Śakra then informed the devas of the Venerable Ānanda’s opinion.

The devas said:

“Our honored lord, the king of the devas, can arrange this matter with the utmost care. How could he be inferior to people of the human world?”

He replied:

“You should not speak thus. We must follow the teaching of the World-Honored One. Take care not to do what is improper.”

The Thệ-tâm and the Lý clansmen then said:

“We intended to lift the bier bearing the Buddha’s relics and carry it out by the way through which we entered the western gate of the city, but the bier will not move at all.”

The Lý clansmen asked together:

“If the bier cannot be lifted, how can we carry it out of the city?”

The Venerable Ānanda asked the Venerable Anuruddha:

“Why can the bier not be lifted?”

He replied:

“Because the devas wish to perform the work of enshrouding the Buddha’s physical body, they have caused the bier to become immovable.”

The Venerable Anuruddha said:

“I shall speak to Brahmā, Śakra, and the devas.”

The Venerable Anuruddha immediately went up and said to Brahmā and Śakra:

“The Venerable Ānanda thanks the devas for their desire to arrange the funeral, but this matter accords with the Buddha’s own intention.”

Brahmā, Śakra, and the devas said:

“We have brought the funeral requisites here. May we attend to the right side, while the king and the people remain on the left side of the World-Honored One’s golden bier, and accompany it with celestial music, flowers, and incense?”

He replied:

“I shall return and report this.”

The Venerable Anuruddha returned and fully related the devas’ proposal to the Venerable Ānanda. The Venerable Ānanda said:

“If they wish to perform the work of enshrouding, that would clearly be contrary to the Buddha’s instruction; but they may accompany the procession out of filial devotion.”

The Venerable Anuruddha then informed Brahmā and Śakra of the Venerable Ānanda’s decision. All the devas rejoiced and immediately descended to stand on the right side of the Buddha’s golden bier. The king and the people stood on its left. The Lý clansmen asked:

“May we carry the Buddha’s golden bier out through the western gate of the city?”

The Venerable Ānanda replied:

“Yes!”

Thus, on the right side, Śakra stood in front and King Brahmā behind him. On the left, the Venerable Ānanda stood in front and the local king behind him. All of them reached out and grasped the legs of the golden bier.

The Thệ-tâm and the Lý clansmen wrapped silk around its two front legs. Devas and humans, deeply moved and sorrowful, accompanied the procession. Devas, dragons, spirits, and deities scattered flowers, precious objects, renowned incense, and followed behind with music, banners, streamers, and flowered canopies.

The king and the people likewise made offerings of every kind. Above, devas and humans mourned and praised the Buddha’s merit; below, the people continued to sing songs of sorrow. Devas, dragons, spirits, deities, kings, officials, and people all grieved at once, overcome with emotion and anguish, lamenting: ‘Now that the Buddha has passed into nirvana, upon whom can sentient beings rely?’

The funeral procession passed out through the western gate of the city^[178] and arrived at the Châu-lê-ba-đàn Hall^[179], where there was a great lecture hall. They placed the Buddha’s golden bier upon the lecture hall. Following the instructions left by the Buddha, the Thệ-tâm and the Lý clansmen wrapped his physical body in new brocade, then cross-wrapped it from above with one thousand lengths of kalpa cloth and placed it inside a silver coffin.

They sprinkled fragrant oil all over his body and covered it from above with a celestial canopy. Together, the Lý clansmen carried the golden coffin down from the hall and placed it in the middle of the courtyard. They piled sandalwood, fragrant honey-wood, zi wood, camphor wood, and chiên wood into a pyre thirty zhang high and thirty zhang wide.

Devas, deities, spirits, dragons, kings, officials, and people all scattered flowers and incense upon the wood. The Lý clansmen kindled the pyre, but the fire would not burn. They asked the Venerable Anuruddha:

“For what reason will the kindled fire not burn?”

He replied:

“There is a senior disciple of the Buddha, the Venerable Mahākāśyapa, who has been traveling everywhere to teach and transform beings and is now on his way back. The Venerable Mahākāśyapa is leading two thousand disciples together with innumerable devas, all of whom wish to behold the Buddha’s entire body. For this reason, they have caused the fire not to burn.”

The Lý clansmen said:

“We shall respectfully follow your instruction and await the Venerable Mahakasyapa.”

At that time, Mahakasyapa, together with four assemblies of disciples, each numbering five hundred persons, was resting from weariness on the road back.

There was a follower of another teaching named Uu-vi^[180], who came from the place where the Buddha was, holding in his hand a celestial flower called Mandalaka^[181]. He saw the Venerable Mahakasyapa with two thousand disciples following behind him. Uu-vi approached Mahakasyapa, bowed at his feet, and exchanged greetings. The Venerable Mahakasyapa asked:

“From where have you come?”

He replied:

“I have come from the country of Na-kiet.”

The Venerable Mahakasyapa asked:

“Do you know the Buddha, my Great Teacher?”

“Yes, I know him. He entered nirvana seven days ago. I was there, and so obtained this celestial flower.”

At that time, those disciples who had not yet seen the truth were all shocked upon hearing that the Buddha had entered nirvana. Overcome with grief, they lamented: “How could this have happened? On whom shall sentient beings now rely?” Those who had seen the truth and profoundly understood the Buddha’s teaching said: “Everything in the world is impermanent; all affection is like an illusory dream. Who can live forever?”

Among the bhiksus was an elderly bhiksu whose mind was nevertheless deluded and who had not comprehended the noble intent. Seeing the bhiksus so grieved and distressed, he stopped and said:

“Do not grieve any longer! While the World-Honored One was alive, he was constantly admonishing and prohibiting us, saying: ‘This is contrary to the Dharma; that is contrary to what is right. Uphold this; act in this way, and you will not commit an offense.’ Now that the World-Honored One has passed away, we are free. Should we not rejoice?”

The bhiksus all regarded such words as wrong and together reported them to the devas. A deva then seized that elderly bhiksu and cast him out of the assembly. The Venerable Mahakasyapa told the bhiksus:

“Let us hasten on our way.”

The four assemblies of disciples, together with innumerable devas and humans, proceeded while weeping sorrowfully. They all reached the place where the Buddha lay, circumambulated the hall three times, bowed reverently, and grieved in anguish. The Venerable Mahakasyapa gazed intently at the Buddha’s golden coffin and thought: “I returned too late and could not see my Teacher. I do not know where the World-Honored One’s head and feet are.” The Buddha then responded by extending both feet from the coffin. Mahakasyapa immediately pressed his face gently against the Buddha’s feet and praised the Buddha’s virtues in verse:

For the sake of being free from “birth and aging,”

And also from “aging and death”;

For the sake of being free from assembly,

And dwelling together with the hated;

And also for the sake of not being

Separated from those dearly loved;

You sought skillful means

To reach this state.

For the sake of these five skandhas

Never ultimately being assumed again;

And of no longer creating causes

For assuming those five skandhas;

For the sake of ending suffering

And uprooting the root of existence;

You sought skillful means

That enabled you to attain this state.

The Buddha, to sever worldly bondage,

Utterly eradicated craving and desire;

Thus he is called the Patient One,

Who abandoned worldly afflictions.

The Buddha sought peace and bliss for himself

And peace and security for the world;

Therefore, with palms joined,

I reverently bow to the Buddha.

The Dharma proclaimed by the Buddha

Is the source of light for the world;

The Supremely Honored Buddha showed the path

To peace without obstruction;

He also transformed and delivered myriad beings,

Causing them to be free from aging and death.

Why would the people of the world

Not accept the Buddha’s beneficence?

The bright moon in the heavens

Dispels the darkness of night.

The sun shines in the sky

To illuminate the day;

Lightning flashes high in the heavens

To illumine the radiant clouds.

The Buddha’s radiance shines forth

To illuminate the three realms;

Among all rivers and streams,

The Kunlun River is supreme.

Among all great bodies of water,

The ocean is the greatest;

Among all shining stars,

The moon is the brightest.

The Buddha is the eye of the world,

Most honored in heaven and on earth;

The Buddha acted to save the world

And to bestow blessings and virtues;

The Buddha instructed and transformed beings,

And to this day his teaching remains clear.

Therefore, even today,

The Buddha’s disciples receive and practice it;

All devas and humans

Reverently bow in homage.

When the Venerable Mahakasyapa had finished praising the Buddha, the devas, spirits, ghosts, nagas, kings, officials, and people all bowed at the Buddha’s feet. Then the Buddha’s two feet withdrew into the golden coffin. Seeing this, the devas, humans, ghosts, and nagas all sobbed in grief. The Venerable Mahakasyapa and the bhiksus exchanged words of consolation. The The-tam and Ly families then lit the cremation fire. The devas scattered incense and flowers, all saying: “Why are sentient beings afflicted with such misery?”

The Buddha’s radiance ordinarily shone directly upward as far as the seventh heaven, the Brahma Heaven. In the dark and hidden places throughout the ten directions, where sentient beings could not see one another, the Buddha’s radiance simultaneously blazed forth. They rejoiced and said: “From where has this light come?”

The Ly families conferred together. When the Buddha’s physical body had finished burning, they poured perfumed water over the pyre to extinguish the fire, cleansed the relics, and filled a golden bowl with them. The Buddha’s inner and outer robes remained intact as before, while all the kalpa cloth wrapped around his body had burned away. They placed the bowl containing the relics upon a golden couch, carried it into the palace, and set it in the main hall. Devas and humans scattered flowers, played music, lit lamps, and walked around the city. The lamps illuminated the ground for twelve miles. The Venerable Ananda said to the Venerable Aniruddha:

“Please convey our thanks to the devas and nagas and ask them to return to their respective abodes.”

The devas, nagas, ghosts, and spirits shed tears and said:

“The sun and moon of the three realms are gone. The world will remain forever in darkness. Is the funeral ceremony about to end, or how much longer will it continue? The great throng of people seems intent on urging us to leave quickly. What, then, should we do?”

He replied:

“The people are clamoring to offer flowers and incense. You should therefore return for the time being, so that the people may express their devotion.”

Sakra asked the Venerable Aniruddha:

“On what day will the World-Honored One’s stupa be erected?”

The Venerable Aniruddha asked the Venerable Ananda. The Venerable Ananda replied:

“After ninety days, a site at the center of a crossroads will be chosen, where a stupa will be erected and a ceremonial altar established.”

The devas said in unison:

“For what reason must we wait ninety days?”

The Venerable Aniruddha replied:

“The four assemblies of disciples are still far away. They are hastening back in the hope of beholding the Buddha’s relics.”

At that time, all the devas reverently paid homage together. Sakra went first, and the devas followed behind. They circumambulated the main hall three times and returned weeping sorrowfully.

Twenty thousand bhiksus undertook the protection of the Buddha’s relics. They again thanked the king and asked him to return to the palace. The king and his officials paid homage once more, sorrowfully circumambulated the main hall three times, and then returned to the palace. The king ordered all his queens and palace women to observe the precepts throughout the ninety days. The The-tam and Ly families likewise observed the fasting precepts during that period. People throughout all four directions, even in distant places, heard that the Buddha had entered nirvana.

The four assemblies of disciples in the country of Cuu-di^[182] all brought incense and flowers as offerings. Everyone wept bitterly in grief, filling the roads to overflowing. They circumambulated the main hall three times, prostrated themselves upon the ground, stamped their feet in sorrow, and lamented: “How could this have happened?” Kings from within a thousand miles came together with their crown princes. Kings from beyond a thousand miles sent their crown princes to lead the people to the Buddha’s resting place, where they circumambulated the main hall, mourned, and presented offerings of flowers and incense. Those who arrived first departed first, and those who arrived later departed later.

The bhikshus together asked the Venerable Ananda:

“How should the relics be enshrined, buried, and honored?”

The Venerable Ananda replied:

“You should travel eastward for thirty li. There lies the village of Vệ-trí^[183]. At an open crossroads there, erect a stupa and establish a ceremonial altar. Use precious stones as tiles, each tile measuring three feet on every side. The stupa should be fifteen feet in height and width, with the relics placed in a golden bowl at its very center. Once the stupa has been erected, establish the altar, hang banners high above, burn incense, light lamps, sweep the grounds clean, scatter flowers, and use twelve kinds of music, playing them morning and evening as offerings. Let the Thệ-tâm and the Lý families work together to complete the precious stupa, so that Brahma, Shakra, spirits, dragons, kings, officials, and the people may escort the Buddha’s relics.”

The Lý families reverently obeyed and carried out the instructions of the Venerable Ananda exactly as given.

The Venerable Mahakashyapa, the arhats, and the Venerable Anuruddha deliberated together: The three hundred thousand people, the king, and the officials now present, when their lives end, will be reborn in the presence of Maitreya^[184] in the Tushita Heaven. When Maitreya attains Buddhahood and delivers his first discourse, nine billion six hundred million bhikshus will attain arhatship. Maitreya will teach all beings, saying, ‘All these spiritual powers belong to Buddha Shakyamuni!’ Now, in building the stupa, banners should be hung, incense burned, lamps lit, and everything performed in accordance with the Buddha’s precepts. This work shall be entrusted entirely to faithful laymen and laywomen.

The Venerable Mahakashyapa and Ananda, together with the arhats, continued their deliberation: ‘After the king of Kushi dies, where will he be reborn?’ The Venerable Mahakashyapa said:

“When that king dies, he will be reborn in the twelfth heaven, called Thủy-vi^[185]. After Maitreya descends into the world and attains Buddhahood, the king will be named Sudatta^[186]. He will construct a palace for Buddha Maitreya and a hall for teaching the Way^[187], like the Văn Vật Monastery^[188] in Anathapindika’s Grove. He will always provide the Sangha of bhikshus with abundant offerings of robes, food and drink, and medicines for treating illness.”

The Venerable Ananda asked the Venerable Mahakashyapa:

“Why will the king of Kushi not attain the fruit of arhatship in the presence of Buddha Maitreya?”

The Venerable Mahakashyapa replied:

“Because that king’s mind of desire has not yet become disenchanted with the sufferings of birth, aging, illness, death, sorrow, and grief, he will not attain the fruit of arhatship.”

The Venerable Mahakashyapa said to Ananda:

“Whoever does not become disenchanted with the many sufferings and sorrows of birth and death will ultimately never attain the Way.”

The Venerable Ananda said:

“I became disenchanted with them long ago. Why, then, have I not attained the Way?”

The Venerable Mahakashyapa replied:

“Venerable One, you merely uphold the precepts but do not contemplate the body internally and externally, nor contemplate the body’s impurities as it undergoes transformations in the current of birth and death. Therefore, you have not yet attained it.

Beyond the borders of Kushi were eight kingdoms^[189]. When they heard that the Buddha had entered nirvana and that his relics were being kept in Kushi, they immediately mobilized their armies and marched there to demand shares of the relics. The king of Kushi said:

“The Buddha resided in my kingdom, and now that he has entered nirvana, I shall attend to making offerings to him. You have traveled here laboriously from distant lands in the hope of receiving shares of the relics, but that cannot be granted.”

The eight other kings replied:

“We sincerely desire shares of the relics. If you do not divide them with us, we will certainly have to order our armies to fight and seize them.”

Shakra, Lord of the Devas, saw the eight kings contending with one another for shares of the relics to take back to their kingdoms as objects of veneration. He therefore transformed himself into a brahmin named Truân-khuất^[190], joined his palms, approached the eight kings, and counseled them:

“Please allow me to say one thing. While the Buddha was still in the world, the kings always revered and practiced his teaching that one must continually abide in loving-kindness and compassion. Those who rule over multitudes should not engage in contention, but should practice the four kinds of impartiality. Divide the Buddha’s relics equally so that every kingdom may have a precious stupa. This will dispel the darkness of the people and enable them to know that there was a Buddha, thereby establishing a guiding principle through which they may obtain immense merit.”

Devas, spirits, ghosts, dragons, kings, and the people praised him together:

“Excellent, Truân-khuất! You have generously bestowed a field of merit upon sentient beings.”

They then jointly asked Truân-khuất to divide the relics into eight equal portions. Truân-khuất himself took a golden bowl from the heavenly realm and coated its interior with sugarcane syrup^[191] to hold the relics, allotting one portion to each king. After receiving the relics, the kings felt mingled sorrow and joy.

They all made offerings of incense and flowers and banners of silk in five colors, burned incense, lit lamps, and played music morning and evening. Truân-khuất respectfully requested the minute relics remaining in the vessel so that he could take them home and erect a stupa in which to enshrine them. The kings agreed, and he immediately placed the relics in the vessel.

At that time, a religious practitioner named Hoàn-vi^[192] also came before the king to request relics. The king told him:

“They have all been distributed. Only the pieces burned into charcoal remain; you may go there and take them yourself.”

The religious practitioner immediately went to the cremation ground and gathered the pieces burned into charcoal, after which he honored them with offerings of incense and flowers. Another person from the region of Già-ca-kiệt^[193] also came to request relics. The king told him that they had all been distributed and that only the ashes remained. The man then went and took those ashes, venerating them for ninety days.

The Venerable Mahakashyapa, Anuruddha, and Katyayana deliberated together: ‘Ananda attended upon the Buddha for a very long time and was uniquely privileged to remain close to him. Whatever the Buddha taught, expounded, and explained extensively, Ananda carefully retained in his mind, and there is nothing he does not clearly understand. Let us ask Ananda to recite the Dharma and the Vinaya so that the assembly may comprehend and record them accordingly.’

The Sangha of bhikshus also deliberated together: ‘Ananda has not yet attained the fruit of the Way. We fear that he may still harbor attachment and conceal passages of subtle meaning, refusing to relate them fully.’

Some bhikshus said: ‘A high seat should temporarily be established, the noble ones should assemble, and the bhikshus should then pose their questions. Only after questioning him three times, from beginning to end, concerning the essential points of the sutras can his truthfulness be known.’

The king of Kushi erected a precious stupa in which to enshrine and honor the Buddha. He also constructed spacious and beautiful living quarters and meditation chambers to accommodate three thousand bhikshus, who recited sutras and practiced seated meditation there. The king ordered a great minister named Ma-nam to assign three thousand soldiers to take turns guarding the precious stupa.

The Venerable Mahakashyapa and the Venerable Anuruddha informed the Sangha of bhikshus that they would compile the Buddha’s sutras and Vinaya, namely, the four Agama collections. The Venerable Ananda had attended upon the Buddha and alone had always remained close to him. Because sentient beings were heedless and lacked self-restraint, the Buddha established one Agama collection; because some were violent, irascible, and rebellious, he established one Agama collection; because some were foolish, benighted, and far removed from the right path, he established one Agama collection;

and because some were unfilial toward their parents, estranged from the virtuous and wise, and failed to remember the Buddha’s profound kindness and thus gave no thought to repaying it, he established one Agama collection.

The shramanas said:

“Only the Venerable Ananda thoroughly understands the four Agama collections; therefore, we must ask him to recite them.”

The Venerable Mahakashyapa said:

“The Venerable Ananda has not yet attained the fruit of the Way. I fear that he may still harbor attachment and not relate all the sutras in full.”

The bhikshus said:

“Bring up the former matter and question the Venerable Ānanda about it. The Venerable Ānanda should be invited to the high seat, while the virtuous and wise below raise questions concerning the sutras.”

Everyone said:

“Excellent! This is most fitting for the great undertaking.”

The officiating śramaṇas then assembled the noble community and urged the Venerable Ānanda to appear before them. When the noble community had all taken their seats, they invited the Venerable Ānanda to come forward at once. Ānanda stepped forward and reverently bowed at the feet of the noble community.

“Those śramaṇas who have attained the fruit of arhatship should remain seated as before. Those who have not yet attained the fruit of arhatship should rise.”

The officiating śramaṇa invited the Venerable Ānanda to sit upon the high seat in the center. Ānanda declined, saying:

“That is not my seat.”

The noble community all said:

“Because the Buddha’s sutras are to be recited, we invite the Venerable One to sit there and recount for the Sangha the supreme teaching of the Buddha that you received and understood.”

Ānanda then took his seat. The assembly of the virtuous and wise asked:

“Venerable One, you committed seven faults. Are you aware of them? While the Blessed One was still in the world, he said, ‘How delightful is Jambudvīpa!’ Yet you remained silent and made no reply.^[194]”

The officiating śramaṇa called upon Ānanda. Ānanda replied:

“The Buddha is the Noble and Honored One, the immeasurable Perfectly Enlightened One. Could he not have acted freely, without waiting for me to speak? If the Buddha had remained in the world for an entire kalpa, how could the Most Honored Maitreya have attained Buddhahood so soon?”

The noble community fell silent, while Ānanda remained unafraid. The noble community then said together:

“Please return to your former place, so that we may determine whether the teaching you proclaim and recite accords with the true Dharma understood by the assembly. There is no better course than to invite you three times to ascend the seat and recite the true Dharma.”

The Venerable Ānanda descended from the seat three times and then ascended it again, saying:

“Y-diệm ma tu-đàn. Y-diệm ma tu-đàn^[195] means: ‘I heard it from the Buddha.’ When the bhikṣu Sangha heard the opening words of the Venerable Ānanda, ‘Y-diệm ma tu-đàn,’ ‘I heard it from the Buddha,’ they all choked with emotion and sobbed, saying, ‘What are we to do?’ Only recently the Buddha was still in the world, yet now it is said, ‘Thus did I hear from the Buddha.’

Devas, spirits, ghosts, nāgas, imperial officials, the myriad people, and the fourfold assembly of disciples—all mourned him without exception.

From among the assembly of noble sages, the Venerable Mahākāśyapa selected forty arhats^[196] to accompany the Venerable Ānanda and listen to the recitation of the four Āgama collections, each Āgama collection filling sixty bolts of silk.^[197] Before the copying of the sutras was complete, four renowned trees spontaneously grew within the shrine dedicated to the Buddha. One was named Ca-chiên, one Ca-tỉ-diên, one A-hóa, and one Ni-câu-loại.^[198]”

The bhikṣu Sangha said:

“As we copied the four Āgama collections with compassionate minds, four wondrous divine trees spontaneously arose. The four Āgama collections are indeed the Buddha’s trees of the path.^[199] Therefore, we must join together and preserve them wholeheartedly. The precepts of the bhikṣu Sangha comprise two hundred and fifty pure precepts.

The precepts of bhikṣuṇīs comprise five hundred rules. The precepts of upāsakas comprise five. The precepts of upāsikās comprise ten.^[200] When the copying of the sutras is complete, each member of the bhikṣu Sangha must personally practice the sutras and precepts, transmitting them to one another and teaching beings for a thousand years.

During those thousand years, those who properly observe the precepts will be able to dwell in the abode of the Buddha Maitreya, the fourth heaven.^[201] The Blessed One Maitreya will expound the teachings of the sutras to the devas. All those now gathered in this assembly uphold the precepts of Buddha Śākyamuni and will be reborn in that realm in the future. The Buddha Maitreya says: ‘You should diligently and energetically fulfill those practices that are difficult to accomplish, and, whether many or few, you must undertake and uphold the precepts.

After the Buddha has entered nirvana,^[202] construct eight shrines.^[203] The ninth shall be a stupa enshrining the vessel that contained the relics. The tenth shall be a stupa enshrining the fragments of relics reduced to charcoal, and the eleventh shall be a stupa enshrining the remaining ashes.’

The sutra says:^[204] ‘The Buddha was born on the eighth day of the fourth month; on the eighth day he renounced the household life; on the eighth day he attained the path; and on the eighth day he entered final nirvana. He renounced the household life to train in the path during the month of the Phất constellation.^[205] He attained the path during the month of the Phất constellation. He entered parinirvana during the month of the Phất constellation.^[206]’ Grasses and trees all put forth flowers and leaves, and trees throughout the entire land once again became verdant and luxuriant. After the Buddha had entered parinirvana—the Deva among Devas of the three realms, whose radiant light had been extinguished—all the myriad beings throughout the ten directions took refuge in the Buddha.^[207]”

Notes:

^[140]. Chinese text: Lower Fascicle, No. 1⁽²⁾, op. cit.: ‘Second Sutra on the Journey.’

^[141]. Cưu-di-na-kiệt, 鳩 夷 那 竭; No. 2⁽²⁾, op. cit.: Câu-thi-na-kiệt, 拘 尸 那 傑; Pāli: Kusinagara.

^[142]. Cưu-đối, 鳩 對; No. 1⁽²⁾, op. cit.: Câu-tôn 拘 孫.

^[143]. Hê-liên Stream, 醯 連; this is perhaps the Hiraññanavatī River (Pāli: Hiraññanavatī; see note 99 in the upper fascicle). According to No. 1⁽²⁾, however, between the Câu-tôn River (here called Câu-đối; see note 3) and the place where the Buddha stopped was a stream of muddy water. The Hiraññanavatī River was still some distance farther away.

^[144]. Original text: ‘The great minister was named Bào-mân,’ 大 臣 名 胞 罠; No. 2⁽²⁾, op. cit.: ‘An arhat disciple named Phúc-quý,’ 阿 羅 漢 第 子 名 曰 褔 貴.

^[145]. La-ca-diêm, 羅 迦 鹽; this should properly be read Ca-la-diêm, the name of the person commonly known through the transcription A-la-la Ca-la-ma (Pāli: Ālāra-Kālāma), the ascetic whom the Śākya Sage consulted concerning the path after leaving the royal palace. In the Pāli version, Pakkusa (that is, Bào-mân here) is a disciple of Ālāra-Kālāma.

^[146]. Ưu-đàm, 優 曇; No. 1⁽²⁾, op. cit.: A-việt, 阿 越; Pāli: Atuma.

^[147]. Original text: ‘cloth woven from gold into layered fabric,’ 黃 金 織 成 疊 (with the radical mao 毛) 布.

^[148]. No. 1⁽²⁾: The Buddha drank water and bathed in the Câu-tôn River (Pāli: Kakutthā).

^[149]. Chiên-đàn, 栴 檀; No. 1⁽³⁾, op. cit.: Xiển-nộ 闡 怒, also transcribed Xiển-đà, 闡 陀, or Xiển-na, 闡 那; Pāli: Channa; Skt.: Chandaka, that is, Xa-nặc, 車 匿, formerly the prince’s groom and attendant.

^[150]. Chinese: ‘the seven matters of mindfulness,’ 七 意 之 事, namely the seven factors of enlightenment, also called the limbs of awakening or constituents of bodhi (Pāli: satta sambojjhaṅgā). According to the standard terminology, they are: 1. mindfulness 念 (Pāli: sati); 2. investigation of Dharma 擇 法 (dhamma-vicaya); 3. energy 精 進 (viriya); 4. joy 喜 (pīti); 5. tranquility 輕 安 (passaddhi); 6. concentration 定 (samādhi); and 7. equanimity 捨 (upekkhā).

^[151]. More precisely, this passage describes the Buddha’s state of repose, but the Chinese translation is verbose and obscure. Compare the Pāli: (...) sato sampajāno utthānasaññaṃ manasikaritvā, ‘mindful and clearly aware, attending to the perception of rising.’

^[152]. Kiếp-tân, 劫 賓; No. 1⁽²⁾, op. cit., contains neither this name nor this event.

^[153]. Diêm-kha-sa, 鹽 呵 沙, a transcription referring to the grove of twin sāla trees, that is, a grove where sāla trees grow in pairs. Pāli: yamaka-sālā.

^[154]. Ưu-hòa-hoàn, 優 和 洹; No. 1⁽²⁾, op. cit.: Phạm-ma-na, 梵 摩 那; Pāli: Upavāna.

^[155]. Compare No. 1⁽²⁾ and the Pāli: At that time, a great multitude of devas wished to attend upon the Buddha, but the power of this bhikṣu was so great that it obstructed them and prevented them from approaching. Therefore, the Buddha told the bhikṣu to move aside.

^[156]. That is, the matter was to be left for the brahmin householders to manage.

^[157]. ‘Flying emperor,’ 飛 行 皇 帝, that is, a wheel-turning sage-king, 轉 輪 聖 王.

^[158]. The great and prosperous cities of the Buddha’s time.

^[159]. Cưu-di-việt-vương, 鳩 夷 越 王; No. 1⁽²⁾, op. cit.: Câu-xá-bà-đề, 拘 舍 婆 提; Pāli: Kusāvati.

^[160]. Đại-khoái-kiến, 大 快 見; No. 1⁽²⁾, op. cit.: Đại-thiện-kiến, 大 善 見; Pāli: Mahāsudassana.

^[161]. Tu-đạt, 須達; No. 2⁽²⁾, ibid.: the name is absent.

^[162]. Hoàn thanh, 桓青, a transcription of Vālahaka?

^[163]. Chinese: mindfulness of the samadhi of emptiness and signlessness, 念空無相之定; this refers to the three gates of liberation: emptiness, signlessness, and wishlessness.

^[164]. A-thần, 阿晨. This personal name and event are absent from No. 1⁽³⁾, ibid.; only the event concerning the Malla clan is found there.

^[165]. Chinese: “I have heard,” 吾聞.

^[166]. Tu-bạt-đa-la, 須跋多羅; No. 2⁽³⁾, ibid.: Tu-bạt-đa-la, 須跋多羅; Pāli: Subhadaparibbājaka, the wandering ascetic Subhada.

^[167]. List of contemporary sectarian masters and founders: Cố-quy-thị 故龜氏, Vô-tiên thị 無先氏, Chí-hành thị 志行氏, Bạch-lộ-tử thị 白鷺子氏, Diên-thọ thị 延壽氏, Kế-kim-phàn thị 計金樊氏, Đa-tích-nguyện thị 多積願氏, and Ni-kiền tử 尼揵子. Compare No. 1⁽³⁾, which lists only six figures: Phất-lan Ca-diệp, ?闌迦葉 (Pāli: Pūraṇa-Kassapa); Mạc-giá-lê Kiều-xá-lợi, 末伽梨憍舍利 (Pāli: Makkhali-Gosala); A-phù-đà Sí-xá-kim-bạt-la, 阿浮陀翅舍金拔羅 (Pāli: Ajita-Kesakambalā); Ba-phù Ca-chiên, 波浮迦旃 (Pāli: Pakudha-Kaccāyana); Tát-nhã Tỳ-da-lê-phất, 薩若毗耶梨弗 (Sañjaya Belaṭṭhi-Putta); and Ni-kiền Tử, 尼乾子 (Pāli: Nigaṇṭha-Nātha-Putta).

^[168]. According to No. 1⁽³⁾, here the Buddha speaks of the Noble Eightfold Path.

^[169]. Also called Stream-enterer, 預流, Pāli: Sotāpanna; Once-returner, 一來, Pāli: Sakadāgāmin; Non-returner, 不還, Pāli: Anāgāmin; and arhat, 阿羅漢, Pāli: Arahant. (Transliterated as Tu-đà-hoàn 須陀洹, Tư-đà-hàm 斯陀含, A-na-hàm 阿那含, and A-la-hán 阿羅漢.)

^[170]. The general meaning, according to No. 1⁽²⁾ and the Pāli recension, is that the Buddha explained to Tu-bạt that because the Noble Eightfold Path is absent from other teachings, the fruits of the noble ones are likewise absent from them.

^[171]. This passage contradicts No. 1⁽²⁾ and the Pāli recension, according to which the Buddha had previously prescribed that non-Buddhist ascetics wishing to go forth as bhikshus must undergo four months of probationary residence so that their intentions and resolve could be discerned. After the Buddha’s nirvana, that rule was to be abolished.

^[172]. The novice precepts, 沙彌戒.

^[173]. The bhikshu precepts, 比丘戒; also called the full ordination precepts, 具足戒 (Upasaṃpadā).

^[174]. Ưu-đàm-bát, 優曇鉢; or Ưu-đàm-bạt-la, 優曇跋羅; Pāli: Udumbara; Skt. Uḍumbara, also called the flower of an auspicious portent.

^[175]. The preceding describes the process of entering and emerging from meditative absorptions before the Buddha entered nirvana. Compare No. 1⁽³⁾.

^[176]. A-na-luật, 阿那律; foremost in the divine eye.

^[177]. Original text: Xà-duy, 蛇維; No. 2⁽³⁾, ibid.: Xà-duy, 闍維; also trà-tỳ, 茶持, cremation. Pāli: Jhāpetī.

^[178]. No. 1⁽³⁾, ibid.: they went out through the northern gate.

^[179]. Châu-lê-ba-đàn, 周黎波檀; No. 2⁽³⁾, ibid.: the Shrine of the Heavenly Crown, 天冠寺; or the Temple of the Heavenly Crown. Pāli: Makuṭa-(bandhana)-cetiya.

^[180]. Chinese: “There was a follower of another teaching named Ưu-vi,” 有異學者名優為; No. 1⁽³⁾, ibid.: “They encountered a Nigaṇṭha,” 遇一尼乾子.

^[181]. Mạn-đà-lặc, 曼陀勒; ibid.: Văn-đà-la, 文沱羅; TNM: Mạn-đà-la, 曼陀羅; Pāli: Mandarāva.

^[182]. Cưu-di, 鳩夷, is Cưu-di-na-kiệt.

^[183]. Vệ-trí, 衛致; No. 1⁽³⁾ does not mention this place-name or this detail.

^[184]. Di-lặc, 彌勒; Skt. Maitreya.

^[185]. The Twelfth Heaven of Subtle Water, 十二水微天, the twelfth celestial realm, commonly called the Heaven of Streaming Radiance or the Heaven of Supreme Radiance. Pāli: Ābhassara.

^[186]. Tu-đạt, 須達; Pāli, Skt.: Sudatta.

^[187]. Chinese: Dharma Hall for Teaching and Receiving the Path, 講受道堂.

^[188]. Văn-vật Monastery, 聞物精舍, perhaps the Kỳ-hoàn Monastery, 祇洹精舍 (Pāli: Jetavana), used here for comparison.

^[189]. No. 5 does not list the names of the countries. Compare No. 1⁽³⁾: Ba-bà, 波婆 (Pāli: Pāvā); Giá-la-phả, 遮羅頗 (Pāli: Allakapa); La-ma-già, 羅摩伽 (Pāli: Rāmagāma); Tỳ-lưu-đề, 毗留提 (Pāli: Veṭhadīpa); Ca-duy-la-vệ, 迦維羅衛 (Pāli: Kapila-vatthu; Skt. Capila-vastu); Tỳ-xá-ly, 毗舍離 (Skt. Vaizāli); and Ma-kiệt, 摩竭 (Pāli, Skt. Magadha).

^[190]. Truân-khuất, 屯屈; No. 1⁽³⁾, ibid.: the brahmin Hương Tánh, 婆羅門香性.

^[191]. Chinese: rock honey, 石蜜.

^[192]. Hoàn-vi, 桓違; see note 54.

^[193]. Già-ca-kiệt, 遮迦竭; No. 1⁽³⁾ says only that he was a man from the village of Tất-bát, 畢鉢; the Pāli recension speaks of the Moriyās of Pipphala. The transcriptions and the Pāli are not close to one another, so the identification is difficult.

^[194]. Ānanda was accused of failing to entreat the Buddha to remain in the world longer, although the Buddha had given a hint.

^[195]. Y-diệm ma tu-đàn, 伊焰摩須檀, a transcription of the opening words of the sutras, is closer to the Hybrid Sanskrit or Pāli evaṃ me sutam than to the standard Sanskrit evaṃ mayā śrutam. The common Chinese translation is: “Thus have I heard,” 如是我聞.

^[196]. Traditions in the Vinaya-piṭakas state: five hundred arhats.

^[197]. Chinese: lục thập sất tố, 六十疋素, “sixty bolts of silk.” The First Council compiled the teachings through oral transmission, before they were written down in script; therefore, the Chinese translation here is inaccurate. It may be understood to mean that each of the original Āgama collections was compiled into sixty recitations, that is, it required sixty sessions of recitation to complete. The traditions of the various schools differ.

^[198]. Ca-chiên, 迦栴; Ca-tỉ-diên, 迦比延; A-hóa, 阿貨; and Ni-câu-loại, 尼拘類. The first two trees have not yet been identified. A-hóa is a transcription of Skt. Aśvattha (Pāli: assattha), a fig tree whose scientific name is Ficus religiosa; the Śākyamuni Buddha attained enlightenment beneath this tree, and it is therefore also called the bodhi tree. Ni-câu-loại, Pāli: nigrodha, is the banyan tree; the Buddha Kāśyapa attained enlightenment beneath this tree; see No. 1⁽¹⁾.

^[199]. Chinese: tree of the Path, 道樹, that is, the bodhi tree.

^[200]. Original text: “The precepts of an upāsikā are ten,” 優婆夷戒有十 (?). This Chinese translation contains an error. It was probably intended to refer to the precepts of a novice.

^[201]. The fourth heaven of the Desire Realm, referring to Tuṣita Heaven.

^[202]. In the Chinese recension: nê-viết, 泥曰.

^[203]. Original Chinese: ancestral temple, 宗廟.

^[204]. In the recension: “The sutra says,” 經曰.

^[205]. Original Chinese: Phất star, 沸星; Skt. puṣya(-nakṣatra), corresponding to the Ghost mansion among the twenty-eight lunar mansions. The month of the Puṣya star, or the month of Pauṣa, corresponds approximately to December–January in the solar calendar.

^[206]. Compare No. 2⁽³⁾, ibid.: At what hour was the Buddha born? At what hour did he attain enlightenment? At what time did he enter final nirvana? He was born when the Phất star rose. He went forth when the Phất star rose. He attained enlightenment when the Phất star rose.

^[207]. In No. 5, the passage beginning, “When the king and four hundred thousand people heard the news, they nearly fainted,” and continuing through, “all the myriad beings throughout the ten directions took refuge in the Buddha,” concerns events that occurred after the Buddha entered nirvana: from the anguished lamentation of kings, officials, scholars, and common people, to the verses of praise offered by devas of the various realms for the Buddha’s gracious virtue and beneficial deeds toward beings of the three realms; from the arrangements and preparations for conducting the cremation in accordance with the Dharma, to all the other events surrounding the division of the relics among the various countries for veneration.

The two recensions agree on the principal events, but differ in the way they describe their details. At times, an event appears in one recension but not the other, and vice versa; there are also differences between the two recensions in the personal names, place-names, and countries of that period, as recorded in the notes above.